Postby LAFO-LAFO » Tue Oct 16, 2007 10:12 am
A LETTER FROM SAYYID MU?AMMAD fiABD
ALL?H ?ASAN TO THE BRITISH GOVERNOR OF
SOMALILAND, JUNE 1905
LIDWIEN KAPTEIJNS
Sayyid Mu?ammad fiAbd All?h ?asan (1856-1921) was a Somali
religious leader who for more than twenty years (1898-1920) led
a holy war against the Christian colonizers of his country (in
particular the administration of British Somaliland) and their local
Somali allies. After four costly British expeditions against him
(1901-04), Italian and British diplomatic overtures led the Sayyid
to accept a peace agreement, which gave him a small autonomous
area in Italian Somaliland and a port on the Indian Ocean. The
treaty of Ilig (May 1905) gave the Sayyid both too little and too
much. It gave him too little because his followers coveted the
lush grazing of the Nugaal valley beyond his new borders. It
gave him too much, since the Sayyid used this new international
recognition to realize some of his state building ambitions, including
a ‘blue water policy’ and the development of a small
merchant fleet. The letter presented below was written shortly
after the Ilig agreement. Archival notes indicate that it was written
c. 1 June 1905, at Biyo Ado (near Gabba) on the coast.1 It was
addressed to E.J.E. Swayne, commander-in-chief of the first British
military expedition against the Sayyid and Commissioner of the
Somaliland Protectorate.2 The letter was carried by a Dervish
delegation led by fiAbd All?h Shi?iri, who himself translated it
Sudanic Africa, 6, 1995, 1-10
1 Public Records Office, London (PRO), Colonial Office (CO) 535, vol. 1.
The Arabic original is included in this volume. I am grateful to Jay
Spaulding for comments and asssistance with the preparation of the text.
2 See Douglas Jardine, The Mad Mullah of Somaliland, London: Herbert
Jenkins 1923, 57 and Abdi Sheik-Abdi, Divine Madness: Mohammed
Abdulle Hassan (1856-1920), London: Zed Press 1993, 99ff.
into English in front of Swayne. fiAbd All?h Shi?iri, a former
2 LIDWIEN KAPTEIJNS
British naval interpreter, had been part of the Dervish movement
from its inception. He had been the leading Dervish representative
in the Ilig negotiations and remained one of the Sayyid’s closest
advisers until his defection in 1906.3 In 1909, with Italian and
British assistance, he denounced the Sayyid in front of the leader
of the ??li?iyya brotherhood, Mu?ammad ??li?. The latter expelled
the Sayyid from the brotherhood, an excommunication which
seriously weakened the Dervish movement.
In the letter presented below the Sayyid first reassured Swayne
that he had accepted the peace settlement, that he would avoid
conflict, that he would treat Swayne’s messengers well and that
he, if provoked by Somalis in British territory, would raise the
matter with Swayne before taking military action. The second
issue the Sayyid raised was the special character of the Dervishes;
as they were the people of the Book (the Qur??n), of the shar?fia
(Islamic Law) and of God, they were bound to avoid lies, deceit,
slander and greed. Third, the Sayyid complained about certain
individuals in the British camp, the naval interpreter fiAl? fiUtübi,
Magan Am?n, and the fi?qils (the headmen appointed and paid
by the colonial administration) of the Darood clan family residing
in Berbera. The Sayyid expressed satisfaction about ??jj? Müs?
F?ra? (here called by the nickname of ‘Igarreh’), the most trusted
and highest ranking Somali official in the Protectorate administration,
on whom he, in other letters, often heaped scorn. Risaldar-
Major Müs? F?ra?, had started his colonial career as a policeman
in Aden. He had joined the Protectorate staff as a member of the
mounted police and distinguished himself during the British expeditions
against the Sayyid. In 1906 he became a ‘native political
agent’ and in 1912 he became ‘Chief Native Assistant’, in charge
of local intelligence. He was the most trusted Somali adviser of
Swayne and later governors. For Jardine, Müs? F?ra? was the
Sayyid’s counterpart, as he was in the pro-government camp
what the Sayyid was in the anticolonial resistance movement.4
3 PRO, CO 535 vol. 6.
4 Jardine, Mad Mullah, 77-8, 311-12; Sheik-Abdi, Divine Madness, 186-7
and PRO CO 535, vol. 42.
The Sayyid’s fourth point continued the complaints about
A LETTER FROM MU?AMMAD fiABD ALL?H ?ASAN 3
saboteurs in the British camp. He took credit for the administration’s
discovery of their intrigues by referring to his kar?ma—in
Sufi terms, power to work miracles. In an earlier letter, the Sayyid
had ordered Swayne to leave the country in one hour. Now he
explained (and indirectly apologized) for this demand; he had
acted only out of love for his country and had become angry at
the unfounded news that the British would build a railway inland
from Berbera.5 Yet the Sayyid still expected Swayne to leave the
country, in his own time and without the use of force.
Fifthly, the Sayyid raised concerns about the livestock, possessions
and relatives his Dervishes had left behind in the Protectorate.
In their absence, others might make decisions about these
(for example marrying off young women) and reap rewards. The
Sayyid insisted that Swayne prevent this.6 Sixthly, the Sayyid
asked for assistance, kind treatment and all kinds of presents.
In the postscript, after receiving, as the archival notes indicate,
a delegation of Bagheri Ogaadeen people who complained of
Ethiopian raids, the Sayyid accused the Ethiopians of attacking
his people in spite of the peace agreement. His appeal to Swayne
to do something about this is ill-tempered and far from polite.
Although the body of Arabic diplomatic correspondence the
Sayyid composed during his lifetime was vast, in general only
the rather loose English translations prepared by Indian officials
of the Somaliland administration have been preserved. Most orig-
5 PRO CO 535, vol. 1. The British administration received two undated
letters from the Sayyid (preserved here only in translation) on 15 April
1905. The first one read: ‘Now I explain my meaning, that the Government
go out of my country in one hour’. The second one commented upon the
rumours about the railway: ‘We have heard however that you intend to
make a Railway and that is is being made in Berbera to take into the
interior wherever you wish it to go. We are not pleased at this and we
think that you have started peaceful proposals and treachery at the same
time. … The very men who designed the War with us design now also
this railway and for the very same purpose. … If you wish to make a
railway, make it from Zeyla to Mandaha towards Harar [the old caravan
route]’.
6 Compare for similar remarks Jardine, Mad Mullah, 162-8 and PRO CO
535, vol. 11.
inal Arabic letters were kept in Somaliland, where most appear
4 LIDWIEN KAPTEIJNS
to have been lost. Although the translations (quoted extensively
in Jardine’s The Mad Mullah of Somaliland), more or less succeed
in conveying the general meaning of the letters, the present Arabic
text allows us to hear the Sayyid, as it were, ‘speak’ Arabic. For
scholarly conclusions about the Sayyid’s Arabic, which was of
course not his native tongue but the language of his education
and religious training, we must await expert linguistic study.
However, even impressionistically, the Sayyid’s relatively lowbrow,
colloquial, and grammatically not always correct Arabic,
with its distinct Egyptian and Sudanese ring, contributes another
small clue to the life and character of this flamboyant historical
personality.
Arabic Text
8 Spelled as shown.
Translation
Praise be to God in all circumstances. Thereafter: this letter comes
from Mu?ammad b. fiAbd All?h and all the Dervishes to General
Swayne. The objective of the letter consists of several things.
First, we inform you that our people arrived and informed us that
you treated them well. They informed us that you put the country14
in order. Also, that you say that you will go away from the
country, that is, from the Nugaal and Buuhoodleh and their environs.
At this we rejoiced greatly. They also informed us that you
have asked from us that no discord may arise ever. They also
told us that you love us greatly and moreover praised you much.
Now we let you know that we have accepted the peace settlement;
we will not cause discord. If discord is caused by the people who
are with you, we will inform you of this situation and will not
move against them except after notifying you. We also let you
know that the country is secure; no one is in fear of us. If an
individual or group comes from you to us, we will treat them
well. This is one issue.
Secondly, we inform you that we are not like [other] people,
for lying is forbidden to us, as are deceit, slander and greed. You
will never see lies or deceit from us, because we are people of
the Book, people of the shar?fia, people of the truth, and people
of God, and God has made lying, deceit, slander, greed and all
evil deeds unlawful for us. If we tell you something, do not
doubt it and do not ever let something different from what we
14 In Arabic the word ‘the country’ occurs twice, undoubtedly by mistake.
said enter your mind. This is another issue.
A LETTER FROM MU?AMMAD fiABD ALL?H ?ASAN 9
Thirdly, I inform you that the people who are with you are
evildoers and do not like the peace settlement in general or in
particular. They do not like the government; they want you to
suffer loss, they covet your money and do not understand anything.
They have two colours; at times they come to you and at other
times to us. The greatest evildoers are those in whom you have
put your trust, foremost fiAl? fiUtübi15 and all the fi?qils of the
Darood. But Magan Am?n is insolent. As for Müs? Igarreh,16
from him one hears only reconciliation and he does not like
corruption and loss. If you want peace on all sides, then arrest
the evildoers, most of all fiUtübi and the Darood fi?qils. Discipline
Magan Am?n. Don’t discount my words, for my words are sincerity
and truth. You will see the upshot of my words. This is another
issue.
Fourthly, don’t listen to the words of slanderers; we, similarly,
will not listen to their words. Know that we heard that they changed
our words and our writing. They informed you that the Dervishes set
out to attack you, but this is false. They want to cause trouble; you
are witness to this. We also inform you that they wrote us a letter
with no good in it, and it is shown in this way that they undermine
your cause, so how would they not undermine my cause? I heard
that God exposed them and that their lies were revealed to the administration.
This only occurred because of my [good] intention, my
[honest] heart and my miraculous power. How would it be possible
for me to be corrupt, while I am the wisest of people and the greatest
in learning, intelligence, forbearance and conviction. Indeed, I wrote
to you only good and kind [words]. I asked you to leave my land by
your own choice and decision, without coercion or force. But what
prompted me to mention ‘in one hour’, which sowed doubt in your
heart; what prompted me was only my love for my land. As for the
15 Spelled fiAtübi one time and fiUtübi another.
16 The Somali word igarreh means ‘the one who owns a she-camel whose
own offspring has been taken away from her but who is nevertheless
milked for consumption by others’. It expresses the Sayyid’s criticism of
Müs? F?ra?’s service to the colonial government rather than (as the Sayyid
would put it) to his own people.
mention of the railway, the people whose names and affiliations
10 LIDWIEN KAPTEIJNS
I mentioned to you announced that you intended to put it [the
railway] in our land. We were bewildered and flew into a rage,
but now I inform you that my heart is calm, settled and at ease.
This is another issue.
Fifthly, I inform you that our people, children and possessions
are with you in your trust. We wish that no one interfere with us,
that no one marry our people, treat our children unjustly, or take
our wealth. How could this be possible while they are in your
trust! This is another issue.
Sixthly, we desire from you that you are with us in every
way, even with assistance and support against our enemies at any
time; we will be with you like that. We also ask from you kind
and gentle treatment and presents of all kinds and variety as your
generosity and rank allow. We take pleasure in all that you asked
from me. This [is what I have to say] and [I conclude with]
peace.
[Postscript:] […] guarantee of security and agreements. But
they raided my people and my Dervishes and took my wealth
and the wealth of my people, both persons and property. They
killed many people, certainly one thousand individuals and more
and wealth that cannot be counted. How is that possible if a
peace agreement has taken place between the influential and the
common people? If your words are sincere, then look into this
repulsive matter, take care of this and give orders regarding this.
[Three imprints of the same seal]:
